[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 11.62 # 瑜伽論記 11.62 瑜伽論記 11.62 - **Language:** Classical Chinese ### [11.62](https://indike.org/pramana/in.bauddha.taisho.1828.11.62) 言遠離癡瞋貪惑者，景述兩釋。一者云：捨所緣生無苦樂者多生於癡，由捨無量令彼捨癡，有苦有情多生於瞋，由捨力故令其捨瞋，有樂有情多生於貪，由捨力故令其捨貪，故噵如其次第離癡瞋貪修捨俱心。二云：一切有情或有一分於菩薩身不生苦樂，如是之人多生菩薩癡心，或有一分於菩薩身是怨生苦能生菩薩瞋心，今時修捨於能生苦有情不起瞋心，一分是親生菩薩樂，菩薩於彼應起貪心，今時修捨不起貪心，故云隨其次第離之。基解亦同之。又云：又令生離惑至聖果位而放捨之名捨，又怨親平等故名為捨，此亦且約令離三惑，前三現樂非利益，捨一令離三惑，當來出苦名利益。 > Regarding 'far removed from the afflictions of delusion, ill-will, and greed,' Jing relates two explanations. The first says: those who have neither suffering nor pleasure, who are the objects of equanimity, mostly give rise to delusion; through the immeasurable of equanimity, one causes them to abandon delusion. Sentient beings who have suffering mostly give rise to ill-will; through the power of equanimity, one causes them to abandon ill-will. Sentient beings who have pleasure mostly give rise to greed; through the power of equanimity, one causes them to abandon greed. Therefore, it is said that in this order one abandons delusion, ill-will, and greed, and cultivates a mind accompanied by equanimity. The second says: among all sentient beings, there may be one portion who do not cause suffering or pleasure to the bodhisattva's person; such persons mostly give rise to delusion in the bodhisattva's mind. Or there may be one portion who are enemies to the bodhisattva's person and cause suffering, being able to give rise to ill-will in the bodhisattva's mind; now, cultivating equanimity, one does not give rise to ill-will toward sentient beings who can cause suffering. One portion are relatives who give rise to pleasure in the bodhisattva; the bodhisattva would tend to give rise to greed toward them; now, cultivating equanimity, one does not give rise to greed. Therefore, it says that one abandons them in sequence. Ji's explanation is also the same. Furthermore, it says: also, causing sentient beings to abandon afflictions, reach the stage of the noble fruition, and then letting them go is called equanimity; also, seeing enemies and relatives as equal is called equanimity. This is also temporarily discussed in terms of causing them to abandon the three afflictions: the first three are present pleasure and not ultimate benefit; the single equanimity causes them to abandon the three afflictions, escaping suffering in the future, which is called benefit. > — English (machine translation) (machine translation) - [Previous: 11.61](https://indike.org/pramana/in.bauddha.taisho.1828.11.61) - [Next: 11.63](https://indike.org/pramana/in.bauddha.taisho.1828.11.63) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.1828.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.11.62) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.11.62](https://indike.org/pramana/in.bauddha.taisho.1828.11.62) · Pramāṇa